Exposition of Colossians, Sermons · Chapter 4 · Verse 16
VER. 16. And when this Epiſtle is read of you, cauſe that it be read in the Church of the Laodiceans alſo, and that yee likewiſe read the Epiſtle (written) from Laodicea.
In this Verſe, the Apoſtle goes on further, to inioyne two other things to be done by the Coloſſians, as
Firſt, that they ſhould cauſe this Epiſtle written and directed to them, to be read in the Church of Laodicea.
And he tells them when they ſhould ſo do, (namely) after themſelues had read it: And when this epiſtle (ſaith he) is read of you, cauſe that it bee read in the Church of the Laodiceans alſo.
Secondly, that they ſhould in like ſort, read the Epiſtle written from Laodicea: And that yee likewiſe read the Epiſtle written from Laodicea.
Touching the words of this verſe, there is no great difficultie to them, ſaue onelyonly in the laſt words of it concerning the Epiſtle witten from Laodicea.
When this Epiſtle (that is) this letter, ſent vntounto you,Interpretation. is read, cauſe it (that is) take order that it bee read (in the Church) that is, in the publicke aſſembly of the Laodiceans.
Now for that Epiſtle written from Laodicea there be diuers opinions; ſome thinke it was an Epiſtle written from Paul to the Laodiceans, and of this opinion are the Papiſts, but that cannot ſtand with the words of the Text, for the originall is foreign and foreign, as it is rendred from Laodicea, not to Laodicea.
Now whereas, they ſay, though it bee from, not to the Laodiceans, yet that phraſe doth not ſignifie, that the Epiſtle was written from Laodicea, but that the Coloſſians were to require and call for that Epiſtle from the Laodiceans, that it was an Epiſtle the Apoſtle had written vntounto the Laodiceans, and the Coloſſians were to require it at their hands, is but a ſhift, a Gloſſe, and a needeleſſe adding to the Text.
Some againe thinke, that the Epiſtle written from Laodicea, was the firſt Epiſtle of Paul to Timothy, indeed that Epiſtle hath ſuch a poſtſcript, that it was written from Laodicea, a chiefe Citie of Phrygia Pacaciana, but that poſtſcript is no part of Canonicall Scripture. And againe, it is cleare, Cap. 2.1. that when the Apoſtle writ this Epiſtle, he had not ſeene the Laodiceans, and therefore hee could not mention any Epiſtle of his written from thence, hee hauing neuer beene there.
A third opinion is, that the Epiſtle here ſpoken of written from Laodicea, was an Epiſtle written to the Apoſtle, either from the whole Church of Laodicea, or from the Paſtor of that Church; and (indeed) this opinion is moſt probable and moſt agreeable to the words of the Text, without any addition or forcing at all, and it ſeemes, that Epiſtle written from Laodicea, was written to Paul touching ſome things to which he makes anſwer in this Epiſtle to the Coloſſians, and therefore he willed the Coloſſians to reade it, that they might the better vnderſtand vponupon what occaſion he had written ſomethings contained in this Epiſtle to them: and ſo taking that to be the meaning, that the Epiſtle written from Laodicea, was an Epiſtle, that either that whole Church, or the Paſtor of that Church had written to Paul.
Come we to ſuch points of inſtruſtion as this verſe doth offer to vsus.
And firſt, obſerue we, that the Apoſtle would hauehave his Epiſtle read both in the Church of the Coloſſians, and in the publike aſſembly of the Laodiceans, whence wee may eaſily ſee, I will but point at it.
Doctr. 1 That we hauehave warrant for the reading of this, & other Epiſtles of Paul, and of all other books of Scripture, in the publike aſſemblyThe Epiſtles of Paul, and other bookes o… Scripture may, and ought to bee read in the publike aſembly. and congregation, we hauehave here a plaine allowance giuen to it, that th…s Epiſtle, and other Epiſtles & other books of the Scripture, may be, & (indeed) ought to be publikely read, in the publike congregation, yea, the Church gouernours may, and ought to take order, that the bookes of holy Scripture be read in the publike meetings of the people of God.
And to this purpoſe the Apoſtle ſpeaks more directly, and with farre greater vehemency, 1. Theſſ. 5.27. He there commands the gouernours of that Church in the name of the Lord to doe this dutie, yea, he bindes them to the doing of it, vnderunder paine of Gods heauie diſpleaſure, denouncing his heauie wrath againſt them if they did it not (for ſo much the word ſignifies) I charge you, or I adiure you, …n the name of the Lord, on paine of the Lords wrath, that this Epiſtle be read vntounto all the brethren, the Saints, to all the Chriſtians that are members of your Church, in their publike meeting, a charge full of power and Apoſtolicall authority, vrging the gouernours of that Church to the doing of this dutie.
Now, how croſſe and contrarie to this, is the Church of Vſe. 1 Rome, that Church, directly forbids the reading of the bookes of the Scripture among the people,The Papiſts iuſtly taxed in that they forbid the reading of the Scripture among the people. at leaſt the reading of them in a knowne tongue, which is all one, they ſtrictly inioine that no vulgar tranſlation of Scripture bee vſed, pretending forſooth, that ſuch tranſlations are principall cauſes of errors, and hereſies; how farre are thoſe men from the minde of the Apoſtle, who would hauehave his Epiſtle to be read in the publike congregation, that euen common Chriſtians (no doubt) and all the faithfull people of God might bee acquainted with them, but I leaue them, and for the vſe of this to our ſelues.
Is it ſo that the Epiſtles of Paul, and other Bookes of Vſe. 2 Scripture may,We are not to deſpiſe the publike reading of the Scripture. and ought to be read in the publike congregation? Let none of vsus then deſpiſe the publike reading of them: happily ſome hauehave a conceit, that it is ſcarſe lawfull for them to be preſent at the publike reading of the word, and therefore they purpoſely abſent themſelues till the exerciſe of Preaching beginne. If any ſo thinke, let them know it is but a fancy, Act. 15.21. It is ſaid, that the bookes of Moſes in the time of the Law were read in the Sinagogues, and ſo (doubtleſſe) may, and ought the bookes of Moſes, and other Scriptures bee now read in the publike congregation, and if Church gouernors may and ought to take order for the reading of them, wee alſo are bound to heare them ſo read.
Obſerue wee in the next place that the Apoſtle would Doctr. 2 hauehave this Epiſtle written and directed to the Coloſſians to be read in the Church of the Laodiceans, The Epiſtles of Paul, and other bookes of Scripture doe not onelyonly belong to thē to whom they were particularly written but doe ind…fferently belong to all Chriſtians.as needfull and profitable for them alſo.
Whence we are giuen to vnderſtand this much.
That howſoeuer this, and eueryevery other Epiſtle, and other bookes of Scripture be directed to ſome one Church, or perſon, yet they belong to vsus, and to all the Church of God, as the common and publike treaſure of them all. This Epiſtle of Paul to the Coloſſians, and other bookes of Scripture, doe not onelyonly belong to them, to whom they were particularly written, but do indifferently appertaine to all Chriſtians; For why? (that we may not onelyonly affirme this, but proue it) as the Apoſtle ſaith, 2. Tim. 3.16. The whole Scripture is giuen by inſpiration of God, and is profitable to teach to improue, to correct, and to instruct in righteouſneſſe. The Apoſtle, we ſee, there ſpeakes not onelyonly generally of the whole Scripture, but indefinitely in regard of the vſe of it, that it is profitable to teach, to improue, to correct and to inſtruct in righteouſneſſe, not this or that Church, or perſon onelyonly, but indefinitely all, and euerie one without exception; and to this agrees alſo that of the Apoſtle, Rom. 15.4. Whatſoeuer things were written afore time, were written for our learning, that wee through patience and comfort of the Scriptures might hauehave hope. Though indeed that place ſpecially intend the old Teſtament, the writings of the Apoſtle being not then extant, yet it is true alſo of eueryevery part of the new Teſtament, becauſe the Spirit is alwaies like it ſelfe, and therefore the new Teſtament being written by the ſame Spirit, is alſo written for our learning, aſwell as the old, and whatſoeuer things are written in the bookes of the old or new Teſtament, are written, and doe belong to vsus, Mar. 1337. Saith our Sauiour; Thoſe things that I ſay vntounto you, I ſay vntounto all, as if he had ſaid, my doctrine, and my exhortation i… generall, though it bee ſpoken and deliuered to you, that are now my hearers, yet (indeed) it belongs to all, it concernes all men whoſoſoeuer, and ſo (doubtleſſe) we may ſafely ſay, that howeuer the Epiſtles of Paul, and other books of Scripture be directed to ſomeone particular Church, or perſon, yet indeed, that which is written to one Church, or perſon, belongs to all the Churches of God, and the doctrine and matter of them is indifferently belonging to all Chriſtians.
And the reaſon of it is this.
Reaſon The Epiſtles of Paul, and other bookes of Scripture, were by the will of God penned and committed to writing, that they might be for the genenerall good of Gods Church that they might bee the foundation and piller of true faith, as Iohn ſaith, Ioh. 20.31. Theſe things are written that yee might beleeue, that Ieſus is the Chriſt the Sonne of God, and that in beleeuing yee might hauehave life through his name.
And therefore howſoeuer this Epiſtle to the Coloſſians, and other Epiſtles, and other bookes of Scripture, bee directed to particular Churches, or perſons, yet they containe in them a perpetuall doctrine, and ſuch a matter as is common to all Chriſtians, to the ende of the world, and this being a cleare point.
Firſt, it ſerues for anſwer to a fooliſh conceit of the Papiſts, Vſe. 1 An anſwer to a fooliſh conceit and fond obiection of the Papiſts.and a fond obiection they commonly make againſt our doctrine.
Oh (ſay they) your doctrine is not ſound and good: and why ſo? Becauſe (ſay they) it is not confirmed by Miracles, you pretend (ſay they) that you are trauelling towards heauen, and yet you know not whether you be in the right way, or no, becauſe you hauehave no Miracles, as it were letters or news from heauen, from ſuch as hauehave gone in the way that you walke, to aſſure you that they are there arriued, and that you are in the right way, which is an abſurd cauill. We may eaſily anſwer them, by the doctrine now deliuered, for we hauehave miracles to confirme the truth we profeſſe, inaſmuch as the miracles of Chriſt and his Apoſtles are recorded in the written word of God, and beeing there recorded, they ſerue for confirmation of the truth of the Goſpell, not onelyonly then, when they were wrought; but for confirmation of the ſame truth to the end of the world, and ſo they belong to vsus alſo, in that our faith is the ſame that theirs was that did them, wee are not deſtitute of letters from heauen, hauing the Epiſtles of Paul, and other Apoſtles which belong to vsus aſwell as to them, to whom they were particularly directed. Indeed we want ſuch miracles, and ſuch letters as are contained in popiſh legends, and Indian newe, which are meere deluſions of Satan, and forgeries of men. But ſo long as by Scripture we can iuſtifie our doctrine, we hauehave letters from heauen ſufficient to aſſure vsus, that all that truely embrace the faith we profeſſe, being now departed this life, are ſafelie arriued in the kindome of heauen, and therefore it is but a cauill, to ſay we want miracles, and letters from heauen, to confirme our doctrine. But come wee to the vſe of the doctrine that concernes our ſelues.
Vſe. 2 Is it ſo that the Epiſtles of Paul, and other bookes of Scripture, howſoeuer they be directed to particular Churches,Wee are to make vſe of the bookes of Scripture either read or expounded to our ſelues particularly. yet the matter of them doth indifferently belong to all Chriſtians? Let vsus then take notice of this, and learne wee, whenſoeuer wee heare the Epiſtles of Paul, or other bookes of Scripture read, or expounded, or wee our ſelues doe read in them, then to thinke thus with our ſelues, ſurelie that I now heare, or that I now reade, belongs to mee, and I am to make vſe of it to my ſelfe, and though it be directed to ſuch a Church, or ſuch a perſon, yet I am to take it as ſpoken to my ſelfe, it concernes me to conſider how this may profit mee, either for the information of my iudgement, for my teaching in reſpect of ſome truth, or for the improuing of ſome error that is in mee, or for the correction and reformation of ſome things amiſſe in my life and conuerſation, or for my further inſtructing, and my edification, and building vp in holineſſe, and comfort.
Doe thou whenſoeuer thou either heareſt, or readeſt any part of the writings of holy Scripture, euer remember this, that the matter or doctrine of that place pertaines to thy ſelfe, and doe thou apply the ſeuerall threatnings, promiſes, and inſtructions of the word, thou heareſt, or readeſt to thine owne eſtate particularly.
In this dutie many are exceeding ſhort, and much defectiue,Many are de…ctiue in this …utie. I might ſhew it in many particulars, to inſtance but in one or two; the Apoſtle in this Epiſtle, Cap. 3.6. ſaith, that for fornication, vncleanneſſe, the inordinate affection, euill concupiſcence, and couetouſneſſe which is Idolatry, the wrath of God certainely comes on the children of diſobedience, He ſaith againe, Epheſ. 5.5. That no whooremonger, neither vncleane perſon, nor couetous perſon which is an Idolater, hath any inheritance in the kingdome of Chriſt, and of God. He ſaith againe, 1 Cor. 6.9.10. Neither fornicators, nor Idolaters, nor adulterers, nor wantons, nor buggerers, nor theeues, nor couetous perſons, nor drunkards, nor railers, nor extortioners, ſhall inherit the kingdome of God.
Now conſider it, doe men that are guilty of the ſinnes there reckoned vp, when they heare, or reade thoſe places, thinke they belong to themſelues? Doe they apply them to themſelues, and ſay within themſelues, ſurely this is my ſtate, my ſinne is heere touched, and this iudgement is denounced againſt me? Doe they thus? No, no, nothing leſſe, happily they thinke and wil confeſſe the things there ſpoken, to be true, the vileſt wretch that liues may ſo doe: but to thinke the truth of them belongs to themſelues, they are farre from that, for if they did, how durſt they ſtill liue and continue in their known ſinnes, againſt which ſuch fearefull iudgements are threatned.
Againe the holy Ghoſt ſaith, Heb. 2.2.3. If the word ſpoken by Angels was ſtedfaſt, and eueryevery tranſgreſſion and diſobedience reciued a iuſt recompence of reward, how ſhall we eſcape if we neglect ſo great ſaluation which at the firſt beganne to be preached by the Lord, and afterward was confirmed to vsus by them that heard him; the meaning is briefely this, if eueryevery tranſgreſſion of the Law was ſeuerely puniſhed, how ſhall we eſcape, if we doe but neglect the Goſpell? Doe men that neglect the Goſpell, ſuch as, (howſeuer they doe not blaſpheme the Goſpell as the Papiſts doe, and call the profeſſors of it heretikes) yet they louelove it not as they ought, they delight not in it, they account it not moſt deare and precious vntounto them, and all things dung, and nothing worth in compariſon of it? doe ſuch perſons when they read that place thinke it belongs to them, and that iudgement is there threatned againſt them? No, no, no ſuch matter, they think, that ſeeing they draw not their own ſins after them (as it were with cart-ropes, as it is Iſaiah 5.18. and they hate the knowne ſinnes of many, as Adulterie, Murther, and the like, that therfore their neglect of the goſpell, their want of louelove vntounto it, is nothing, there is no judgement of God belongs to them. This without queſtion is the conceit of many carnall Goſpellers, and thus I might inſiſt in many other particulars, and ſhew how we faile in this dutie, we thinke not that the things we heare, or reade in the Scriptures, belong to vsus, and wee apply not the ſeuerall threatnings of the word to our owne eſtate and condition, we muſt then learne whenſoeuer we either heare or reade any part of the Scripture, to thinke thus with our ſelues; Surely this doctrine belongs to mee, this promiſe is made to me,Two motiues to ſtirre vp to make vſe of the word of God either heard or read to our ſelues particularly. this threatning, I being guilty of that ſinne, or the like, denounced againſt me.
And to helpe vsus forward in this duty, conſider we theſe two things.
Firſt, if we thus heare or read the word of God, we ſhall make it truly profitable to our ſelues, wee ſhall through Gods bleſſing vponupon our reading and hearing make the inſtructions, and comforts of the word our owne: yea the threatnings of it will then be profitable vntounto vsus, for the auoyding of thoſe ſinnes againſt which iudgment is denounced.
Secondly, if we doe not thus heare or read the word of God, we ſhall not only ſtrip our ſelues of the benefit of the inſtruction and comforts of it, and they ſhall be as the miracles of Chriſt among the Iewes, who ſaw them, but were not bettered by them; or as the word preached to the old world, Hebr. 4.2. which profited them not, becauſe it was not tempered with faith, we ſhall not only do this, but wee ſhall one day finde the threatnings of the word verified, and made good vponupon vsus, to our eternall woe and confuſion.
If then thou doſt deſire that the word heard, or read by thee, may be truly profitable: that the inſtructions, comforts, and threatnings of it, may be to thy good, and if thou wouldſt not both ſtrip thy ſelfe of the benefit of the inſtructions and comforts of it, and finde the threatnings of it made good vponupon thy ſelfe, then learne thou whenſoeuer thou doſt either heare, or read it, to thinke, and be perſwaded, that the matter of it belongs to thee in particular, and that thou art to make vſe of it according to the purpoſe and drift of it.
To omit that which the Papiſts gather from the laſt words of this verſe, that ſeeing the Epiſtle of Paul to the Laodiceans is not to bee found, therefore ſome part of the Scripture is loſt, and that the canonicall Scripture wee hauehave, is not ſufficient without addition of vnwritten traditions, that being built but vponupon their owne miſ-interpretation of the text: the Apoſtle willed the Coloſſians to read the Epiſtle written from Laodicea, no doubt, that they might better vnderſtand ſome things in this Epiſtle, written to themſelues. Hence we may gather.
That wee may and ought to read other holy writings, Doct. 3 beſides the written word of God,That we may and ought to read other holy writings, beſides the written word of God. euen ſuch as may helpe vsus in the vnderſtanding of the word.
The reaſon is plaine, ſuch holy writings may ſerue for our edification: for if we may be edified by the gracious ſpeeches of holy men, and furthered in grace and goodneſſe by their holy life, as doubtleſſe we may: Reaſon. then alſo may we be edified by their holy writings, agreeing with the truth of Gods word: and therefore take we notice of it, that we may and ought to read holy bookes written by men, and as we are iuſtly to be blamed for not reading the booke of God, the Bible: Ʋſe. ſo alſo for not reading other holy bookes,Men are blame-worthy for not reading holy bookes written by men. for hereby that excuſe that men commonly plead, is taken away, that the Scripture is hard to bee vnderſtood▪ for why? thou haſt not only the benefit of the publike miniſterie, but in this age many excellent bookes are put forth in print, that may helpe thee in the right vnderſtanding of the word, and therefore if now thou be ignorant, thy ignorance is wilfull and affected, and thou art left voide of all excuſe.